Why do we need to talk about Religious Education?

Although Religious Education (RE) is a legal requirement in UK schools, it is an oft-neglected and misunderstood subject. It is important to seriously re-think this key subject at this time of low religious literacy and rising extremism, to protect communities from the consequences of hatred and misunderstanding.

We spoke to Mark Chater about his new book (co-edited with Mike Castelli) that brings together essays from prominent thought leaders in the theory and practice of RE, to promote wider discussion of what exactly is needed from a new model of RE within our education system to benefit wider society.

What were your motivations for writing We Need To Talk About Religious Education?

A creative anger that the voices of very able younger teachers are not being properly heard, that they deserve to become thought leaders for RE; also, an interest in listening to voices of experience and wisdom who can see change coming and welcome it; a desire to pump some life-giving fresh air into the old body of RE, to save it; and a professional and personal commitment to promoting the change debate in RE.

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New Religion, Chaplaincy & Spiritual Care Catalogue 2017

Our new Religion, Chaplaincy and Spiritual Care catalogue is available now. Books for professionals, faith leaders, chaplains, health and spiritual care practitioners, students and professors, children and the general reader.

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Read the Introduction from ‘Multifaith Chaplaincy in the Workplace’

As the global marketplace grows and becomes more complex, increasing stress is placed upon employees. Businesses are acknowledging this change in work habits by adapting the workplace to offer support through multifaith chaplaincy. Through the experience of starting the first multifaith chaplaincy in Canary Wharf, author Fiona Stewart-Darling offers insights into current conditions and challenges of chaplaincy in the business community.

This book will be of particular interest to those working in or setting up chaplaincies in different contexts such as hospitals, prisons, town centre chaplaincies working with businesses and business leaders, particularly those involved in diversity and inclusion in the workplace.

Follow this link to read the Introduction from Multifaith Chaplaincy in the Workplace

For more information on this book, or to buy a copy, please click here.

The Way of the Hermit – an interview with Mario I. Aguilar

 

 

Mario I. Aguilar is Professor of Religion & Politics and Director of the Centre for the Study of Religion & Politics at the University of St Andrews. He is also a poet, an eremitic Camaldolese Benedictine Oblate, and has published widely in his interests in the theology of contemplation, the history of religion and issues of interfaith dialogue. We asked him some questions about his new book – The Way of the Hermit – and his life as a hermit. 

 

A hermit’s lifestyle is one of solitude and seclusion from society. When and why did you decide to become a hermit?

As I mentioned in the opening of my book I always wanted to be a hermit. However, this wish had to wait for years as I was a missionary in Africa and then started an academic career. To become a hermit or a monk requires a long process of discernment and this process was carried out over a period of twenty years with the informal support of different spiritual directors. I would say that the decision was taken when Cardinal O’Brien encouraged me to follow this different path within the archdiocese of St. Andrews and Edinburgh. The hermitage and the daily routines developed out of an ongoing prayer life rather than out of an institutional setting. This was seven years ago in Scotland and then I opened a hermitage in Chile.

Some people might find it surprising that you are a professor of religion and a political activist, as well as a hermit. How do you balance these two different sides of your life?

There is only one single life in every human being, thus a hermit relies on a discipline of life where the day is marked by several activities. The life of a hermit, in my case in the Benedictine tradition, starts very early (3.45am) with meditation and silence until it is time to start the university day. During the day, I extend that prayer to those whom I teach and my fellow researchers. Political activism happens naturally because it is an extension of God’s action in the world, a world that should live more deeply justice, peace and understanding. I return to the hermitage happy to be left with God but with reports to be written on behalf of asylum seekers, correspondence, and my own academic studies currently related to India and Tibet.

Your book, The Way of the Hermit, documents your conversations with hermits in Scotland, Chile and India. Did the lives of these fellow pilgrims seem similar or different to your own, and in what ways?

The lives and hopes of all human beings are very similar as the Dalai Lama would reiterate. Thus, I have found a deep communion and friendship with others who seek the Absolute in India and Chile. Particularly in India I have met over the years Buddhist monks, Hindu Sadhus and Sikh scholars with whom we have shared not intellectual thoughts but our very souls, eating together, chanting, and laughing about the joys of being together. I must confess that I have found that many people who live a religious commitment tend to be sad, I do not understand that. On returning to see others at the Golden Temple or in the bathing areas of Varanasi I have always found a warm hand and a ready smile. God has given us a journey and it is great to do it with others even when in silence.

The book explores how living a life of silence and contemplation can contribute to interfaith dialogue. Could you explain how this is so?

The Western world uses too many words, too many texts and too many twitters. We try to understand something to accept its relevance. In silence the quarrels disappear because in silence and contemplation we cannot run away from who we are: human beings on a journey. The many dialogues between faith practitioners in conferences and formal meetings are very fruitful indeed. However, I have found a deeper dialogue sitting in silence with Hindus, Buddhists, Muslims and Sikhs because it is that very silence that binds us. I cannot speak Punjabi or Hindi but I can understand our common language of silence, reverence and devotion.

What have been the toughest challenges you’ve faced while living an eremitic lifestyle?

It has always been the challenges from outsiders who want a writer and a monk to become a small celebrity. I have had to clarify many times that hermits do not need other hermits to carry on their lives and that I do not have meditation classes in my hermitage. The keeping of a daily structure and discipline gets interrupted sometimes but I return to read the lives of hermits I admire and that set a very clear example for me: Abishiktananda, Bede Griffiths, Raimon Panikkar, and those sadhus without name who have inspired me in India over many years.

Do you have any advice for readers who would like to apply eremitic practises to their own lives?

Set a small routine of prayer and meditation for your daily life, start and keep to it. Do not read about it, or talk too much about it, just do it! And the Absolute will be waiting for you.

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